St. Theodore the Studite (759–826) was a Byzantine monk, abbot of the Studion monastery in Constantinople, prolific theologian, and one of the most vigorous defenders of sacred images during the second Iconoclast controversy under Emperors Leo V and Michael II. His collected works are preserved in Patrologia Graeca, Volume 99, edited by J.-P. Migne (Paris, 1903). The passages below are drawn from his Orationes, Antirrhetici adversus Iconomachos, Sermones Catechetici, and Epistolae. The Latin text is Migne’s parallel translation; the English renderings below are translated from that Latin. Greek originals are supplied where they are of particular theological weight.
I. Oratio IV — In Sanctum Pascha (col. 113–120)
Catechetical Oration on Holy and Great Pascha
On the Sin of Deicide Surpassing All Previous Crimes
“Not so did the fratricide Cain contaminate the earth, not so did the tower raised by the giants burden it, not so did the abominable Sodomites pollute it, nor those who fashioned idols out of it, nor did the blood shed from Abel unto Zacharias defile it so much as the Jews, who dared this monstrous impiety.”
PG 99, col. 115 — Oratio IV, In Sanctum Pascha
On the Ingratitude and Obduracy of the Jews at the Crucifixion
“O ingratos Judeorum animos! Petrae scinduntur, et ipsi obdurescunt: inanimata moventur, et ipsi discredunt: templi velum scinditur, ut ipsorum futura vastitas designetur.”
“O the ingratitude of Jewish souls! The rocks are split, and they grow hard: inanimate things are moved, and they refuse to believe: the veil of the Temple is rent, that their coming desolation may be declared.”
PG 99, col. 115 — Oratio IV, In Sanctum Pascha
On the Desolation of Jewish Worship after the Christoctonia
“ἠρήμωται μετὰ τὴν Χριστοχτονίαν πάντα τὰ τῶν Ἰουδαίων σεμνά.”
“Reapse enim desertata sunt post Christi necem Judeorum sacra omnia.”
“All the sacred things of the Jews were in truth made desolate after the slaying of Christ.”
PG 99, col. 120 — Oratio IV, In Sanctum Pascha
Note: The Greek word Χριστοχτονία (Christoktonia) — “Christ-slaying” — is Theodore’s own construction, parallel to the classical term deicide.
On the Jews as Enemies of God who Rewarded Christ’s Benefactions with the Cross
“Et is quidem in mundo fuit bene faciens et cunctas hominum sanans infirmitates, indignas tamen a Dei hostibus Judeis gratias retulit. Certe Dominus noster Jesus Christus propter multam suam bonitatem leprosos mundavit, caecis visum tribuit, aegros sanavit, daemones expulit, Lazarum quatriduanum ex mortuis revocavit, et quinque panibus quinque hominum milia saturavit, supra mare ambulavit, aquam in vinum convertit, haemorrhoisae mulieri medicinam fecit, archisynagogi filiam exstinctam vitae restituit. At Judaei, invidia ac livore permoti, modo eum lapidibus appelebant, modo praecipitem dare conati sunt, postremo in crucem egerunt.”
“And He indeed was in the world doing good and healing all the infirmities of men, yet received from the Jews, enemies of God, most unworthy thanks. Certainly Our Lord Jesus Christ, out of His great goodness, cleansed lepers, gave sight to the blind, healed the sick, cast out demons, recalled Lazarus four days dead from the dead, and fed five thousand men with five loaves; He walked on the sea, turned water into wine, gave the haemorrhaging woman her cure, and restored to life the dead daughter of the ruler of the Synagogue. But the Jews, moved by envy and malice, at one time assailed Him with stones, at another attempted to hurl Him over a precipice, and at last drove Him to the Cross.”
PG 99, col. 113–114 — Oratio IV, In Sanctum Pascha
On the Earth’s Refusal to Bear the God-Hating Jews
“Indignata est pondus ferre Deo odibilium Judaeorum.”
“The earth was indignant at bearing the weight of the Jews, hateful to God.”
PG 99, col. 115 — Oratio IV, In Sanctum Pascha
On the Meekness of Christ Contrasted with the Malice of the Jews
“Verumtamen Dominus noster Jesus Christus non est imitatus blasphemorum Judaeorum malitiam.”
“Yet Our Lord Jesus Christ did not imitate the malice of the blasphemous Jews.”
PG 99, col. 114 — Oratio IV, In Sanctum Pascha
II. Oratio V — In Dormitionem Deiparae (col. 123)
Oration on the Dormition of the Most Holy Lady and Theotokos
On the Supersession of the Jewish Faction by the Church
“Οὐκέτι τὸ Ἰουδαϊκὸν σύστημα μελετήσει τὴν κατ’ ἐμοῦ παροινίαν· οὐκέτι κατ’ ἐμοῦ ἐφοπλίσει τὴν πάντολμον χεῖρα πρὸς ἐμὴν φονοκτονίαν τὸ ἱερατικὸν βουλευτήριον.”
“Jam ulterius Judaica factio meditabitur adversus me paroeciam: non amplius contra me armavit immanem manum ad meum parricidium sacrorum consulta concio.”
“No longer shall the Jewish faction plot its insolence against me: no longer shall the priestly council arm its reckless hand to slay me.”
PG 99, col. 123 — Oratio V, In Dormitionem Deiparae
III. Oratio III — In Vigiliam Luminum (cols. 104–108)
Oration for the Vigil of the Lights (Theophany)
On the Supersession of the Synagogue
“Si tamen domum reputare oportet Synagogam Israeliticam.”
“If indeed one ought to consider the Israelite Synagogue a house at all.”
PG 99, col. 105 — Oratio III, In Vigiliam Luminum
On the Blinding of the Jews and the Illumination of the Gentiles
“Quando universa terra in ignominia errore et inscitia versabatur, tunc Judaici templi aedificium plenum gloria fuit. Quando autem universa terra gloria et Dei cognitione plena evasit, tunc domus Israelis fumo repleta est, exstincto ipsis legali candelabro: ut, sicut Christus dixit, nos antea nihil videntes, videremus: et qui videbant Judaei, caeci fierent.”
“When the whole earth lay in the shame of error and ignorance, then the building of the Jewish Temple was full of glory. But when the whole earth was filled with glory and the knowledge of God, then the house of Israel was filled with smoke, their legal lampstand being extinguished: that, as Christ said, we who formerly saw nothing might see: and that the Jews who saw might become blind.”
PG 99, col. 122 — Oratio III, In Vigiliam Luminum
IV. Antirrheticus II adversus Iconomachos (cols. ~452–460)
Second Refutation against the Iconoclasts
On the Iconoclasts as Worse than Jewish Audacity
“O dementiam Judaica pejorem audacia! siquidem illi cum daemonium habere dicerent, et Samaritanum appellarent, minus contumeliosi videntur.”
“O madness surpassing even Jewish audacity! For those Jews, when they said He had a devil and called Him a Samaritan, appear less outrageous by comparison.”
PG 99, col. ~453 — Antirrheticus II adversus Iconomachos
On Blaspheming in the Jewish Manner
“Vide at non in Christum solum, sed et in Spiritum sanctum Judaico ritu blasphemasti, qui quod in Spiritu sancto pingitur ac dicitur nomen Jesu Christi, perniciem animarum in vita vocaveris. O linguam impie effatam! os locutum iniquitatem adversus Deum altissimum!”
“See that you have blasphemed not against Christ alone, but against the Holy Spirit as well, in the Jewish manner — you who have called the name of Jesus Christ, painted and spoken in the Holy Spirit, the ruin of souls in this life. O tongue that has spoken impiously! O mouth that has uttered iniquity against the Most High God!”
PG 99, col. ~460 — Antirrheticus II adversus Iconomachos
On the Iconoclasts as Worse than the Jews in Their Own Terms
“Et Judaeis plane deteriores se ostendunt: qui nec Moysis, nec alterius cujuspiam e prophetis imaginem recipiunt: admittentibus illis eos qui ante gratiam fuerant, ceu legis cultores, et non Christianos. Isti vero adeo vecordes sunt, ut secum ipsi et cum Judaeis pugnent: ut neque Judaei sint legis custodes, neque Christiani.”
“And they show themselves plainly worse than the Jews: for they receive neither the image of Moses nor of any other of the prophets — while the Jews admitted those who lived before grace, as observers of the Law, and not as Christians. But these men are so senseless that they are at war both with themselves and with the Jews: so that they are neither Jews keeping the Law, nor Christians.”
PG 99, col. ~460 — Antirrheticus II adversus Iconomachos
V. Antirrheticus III adversus Iconomachos (cols. 1183–1186)
Third Refutation against the Iconoclasts
On the Jewish and Pagan Impiety of the Iconoclasts
“O Judaicam pariter et ethnicam impietatem! Nulla igitur universae, aut quoad substantiae differentiam, varietas in eo de quo sermo est. Ait Judaeus aut ethnicus Christiano: Nega Christum, nega Mariam: hoc ipsum ait et Iconomachus.”
“O impiety alike Jewish and pagan! There is then no difference whatsoever, as regards substance, in the matter under discussion. The Jew or pagan says to the Christian: Deny Christ, deny Mary — and the Iconoclast says precisely the same.”
PG 99, col. 1183 — Antirrheticus III adversus Iconomachos
On the Iconoclast Denial Confirming the Jewish Lie that Christ Never Came
“Si vero non depingitur, homo non est, sed carnis expers: et nondum venit Christus, sicut Judaei nugantur.”
“But if He is not depicted, He is not man, but without flesh: and Christ has not yet come, as the Jews in their folly pretend.”
PG 99, col. 1185 — Antirrheticus III adversus Iconomachos
On the Iconoclasts Truly Judaizing
“Consequitur ergo judaizare revera Iconomachos.”
“It follows therefore that the Iconoclasts are in truth Judaizing.”
PG 99, col. 1185 — Antirrheticus III adversus Iconomachos
On the Most Celebrated Temple Being Held by God-Slayers
“Apostoli in cenaculo erant, et celeberrimum templum deicide occupabant. Eadem nunc Iconomachorum ratio, qui Judaica sentientium.”
Latin of the Greek: “Οἱ ἀπόστολοι ἐν τῷ ὑπερῴῳ ἦσαν, καὶ τὸν περιβόλλοντα οἱ θεοχτόνοι περιελάμβανον. Τοιαῦτα καὶ τὰ τῶν Εἰκονομάχων καὶ Ἰουδαιοφρόνων νῦν.”
“The Apostles were in the upper room, and the most celebrated Temple was held by the God-slayers. Such is now the state of the Iconoclasts and those who think in a Jewish manner.”
PG 99, col. 1192 — Epistola XXV, ad Petrum Nicaeae
Note: The Greek term θεοχτόνοι (theoctonoi) — “God-slayers” — is Theodore’s explicit designation for the Jews who crucified Christ.
VI. Sermones Catechetici (cols. 510, 606–608)
Catechetical Sermons
On Laying Hands on Christ in the Jewish Manner (Sermo XLV, col. 510)
“Ergon’ te, frater, de cruce esse degressum? ergon’ clavis exsolutum Judaice Christo manus intulisse? Nam, Qui fecit, inquit, uni ex his fratribus meis minimis, mihi fecit.”
“Have you then, brother, come down from the cross? Have you been loosed from the nails, to lay hands on Christ in the Jewish manner? For He says: What you did to one of the least of these my brethren, you did to me.”
PG 99, col. 510 — Sermo XLV
On the Passion: The Jewish Arrest, Condemnation, and Execution of Christ (Sermo LXXIII, col. 606–608)
“Quaenam haec autem sanguinarium in eum consilium, Judaica comprehensio, ad necem ductatio, causae pro tribunali Pilati dictio, interrogatio, castigatio, colaphia, sputa, contumeliae, ludibria, crucis conscensus, manuum ac pedum suffixio, fellis degustatio, ictus lateris.”
“What were these things: the murderous counsel against Him, the Jewish arrest, the haling to death, the stating of the case before the tribunal of Pilate, the interrogation, the chastisement, the blows, the spittle, the insults, the mockeries, the mounting of the Cross, the nailing of hands and feet, the tasting of gall, the wound in the side.”
PG 99, col. 607 — Sermo LXXIII
VII. Epistolae (cols. ~1273–1274)
Epistles
On the Present Persecution Differing Little from Judaism (Epistola LVII, col. ~1273)
“Quae nihil vel parum admodum a Judaismo discrepent: quandoquidem Christi, sanctissimaeque Deiparae, et sancti cujusvis imago spreta, nihili habita, dedecore affecta est.”
“These things differ nothing, or little enough, from Judaism: since the image of Christ, of the most holy Theotokos, and of every saint has been spurned, treated as nothing, and loaded with dishonour.”
PG 99, col. ~1273 — Epistola LVII
On the Jewish Apostasy of the Persecutors (Epistola LVIII, ad Fratres Studianos, col. ~1274)
“O Judaicam apostasiam! Si agrestis fera esset, satiari utique jam posset, sanguinem vestrum tamdiu potans fundens et hauriens. At nunc insatiabilis manet sanguinis potor daemoniacus, nullum sensum misericordiae, nullam humanitatis commiserationem erga vos suscipiens, agnos Christi.”
“O Jewish apostasy! Were it a wild beast of the field, it might by now be sated, having for so long drunk and shed and swallowed your blood. But now this daemoniac, insatiable drinker of blood remains, entertaining no feeling of mercy, no compassion of human pity toward you, lambs of Christ.”
PG 99, col. ~1274 — Epistola LVIII, ad Fratres Studianos
VIII. Epistola XXV — Ad Petrum Nicaeae (col. 1192)
Epistle XXV, To Peter of Nicaea
On the God-Slayers Surrounding the Temple While the Apostles Were in the Upper Room
“Apostoli in cenaculo erant, et celeberrimum templum deicide occupabant. Eadem nunc Iconomachorum ratio, qui Judaica sentientium: quos convertat Dominus.”
“Οἱ ἀπόστολοι ἐν τῷ ὑπερῴῳ ἦσαν, καὶ τὸν περιβόλλοντα οἱ θεοχτόνοι περιελάμβανον. Τοιαῦτα καὶ τὰ τῶν Εἰκονομάχων καὶ Ἰουδαιοφρόνων νῦν.”
“The Apostles were in the upper room, and the God-slayers held the celebrated Temple that surrounded them. Such is now the situation of the Iconoclasts, those who think in the Jewish manner: may the Lord convert them.”
PG 99, col. 1192 — Epistola XXV, ad Petrum Nicaeae
Sources
- Patrologia Graeca, Tomus XCIX: S. Theodorus Studita. Accurante J.-P. Migne. Parisiis: Apud Garnier Fratres, 1903.
- Available at: https://archive.org/details/patrologicursus60migngoog
All Latin text is as printed in Migne’s parallel edition. English renderings are translated from Migne’s Latin. Greek passages are transcribed from the facing Greek column of the same edition.